The whole of
our assertion is comprised in the prayer of the psalmist, Ps. cxix. 18, גַּל־עֵינַי וְאַבּיטָה נִפְלָאוֹת מִתּוֹרָתֶךָ‎, —
“Open thou 128mine eyes, that I may behold wondrous things out of
thy law.” The same request, for the substance of it, is repeated sundry
times in the same psalm, verses 33, 34, etc. Thus
he prayed. That it may be esteemed our duty to pray in
like manner is the substance of what we plead for. What we pray
for from God, that we have not in and of ourselves, as the ancient church
constantly pleaded against the Pelagians; and what we pray for according to
the mind of God, that we do receive. Wherefore, our discerning, our
understanding, of the wonderful things of the law, is not of ourselves; it
is that which is given us, that which we receive from God.

But that the force of our argument from this testimony may
be the more evident, the words or terms of it must be explained, that we
may see whether they be equivalent unto, or of the same signification with,
those laid down in our assertion:—

1. That which is the object of the understanding
prayed for, that in the knowledge whereof the psalmist would be
illuminated, is תּוֹרָה‎. The word
signifies instruction; and being referred unto God, it is his teaching or
instruction of us by the revelation of himself, — the same which we intend
by the Scripture. When the books of the Old Testament were completed, they
were, for distinction’s sake, distributed into תּוֹרָה‎, כְּתוּבִים‎, and נְבִאִים‎, or, the “Law,” the “Psalms,” and the
“Prophets,” Luke xxiv.
44. Under that distribution Torah signifies the five
books of Moses. But whereas these books of Moses were, as it were, the
foundation of all future revelations under the Old Testament, which were
given in the explication thereof, all the writings of it are usually called
“the Law,” Isa. viii. 20. By the law,
therefore, in this place, the psalmist understands all the books that were
then given unto the church by revelation for the rule of its faith and
obedience. And that by the law, in the psalms, the written law is
intended, is evident from the first of them, wherein he is declared blessed
who “meditateth therein day and night,” Ps. i. 2;
which hath respect unto the command of reading and meditating on the
books thereof in that manner, Josh. i.
8. That, therefore, which is intended by this word is the
entire revelation of the will of God, given unto the church for the rule of
its faith and obedience, — that is, the holy Scripture.

2. In this law there are נִפְלָאוֹת‎, “wonderful things.” פָּלָא‎ signifies to be “wonderful,” to be “hidden,”
to be “great” and “high;” that which men by the use of reason cannot attain
unto or understand (hence נִפְלָאוֹת‎, are things that have such an impression
of divine wisdom and power upon them as that they are justly the object of
our admiration); that which is too hard for us; as Deut.
xvii. 8. כִי יִפָּלֵא מִמְּךָ דָבָר‎ — “If a matter be too
hard for thee,” hid from thee. And it is the name whereby the miraculous
works of God are 129expressed, Ps. lxxvii. 11, lxxviii.
11. Wherefore, these “wonderful things of the law” are those
expressions and effects of divine wisdom in the Scripture which are above
the natural reason and understandings of men to find out and comprehend.
Such are the mysteries of divine truth in the Scripture, especially because
Christ is in them, whose name is פֶּלֶא‎, or “Wonderful,” Isa. ix.
6; for all the great and marvellous effects of infinite wisdom
meet in him. These things and doctrines God calls רֻבֵּו תּוֹרָתִו‎, Hos. viii.
12: “I have written to him the great things of my law, but they
were counted כְּמוֹ זָר‎, as a
strange thing.” Because they were “wonderful” in themselves, they
neglected and despised them, as that which was foreign and alien
from them, which belonged not unto them. So deal many with the mysteries
of the gospel at this day; because they are heavenly, spiritual, in
themselves marvellous, hidden, and above the understanding of the natural
reason of men, — that is, they are נִפְלָאוֹת‎, wonderful,” — they reject and despise
them as things alien and foreign unto their religion. Wherefore,
the “wonderful things” of the Scripture are those mysteries of divine
truth, wisdom, and grace, that are revealed and contained therein, with
their especial respect unto Jesus Christ.

3. Three things are supposed in the words concerning these
“wonderful things:” —

(1.) That they are recorded, laid up, or
treasured, in the law or Scripture, and nowhere else, so as that from
thence alone are they to be learned and received: “Behold wondrous things
out of thy law.” That alone is the sacred παρακαταθήκη, or “repository” of them. There are
wondrous things in the works of nature and providence, and much of them is
contained in the treasury of reason, wherein it may be discerned; but these
are stored in the law only, and nowhere else.

(2.) That it is our duty to behold, to
discern, to understand them, to have an inspection into
them; and our great privilege when we are enabled so to do. This makes the
psalmist pray so frequently, so fervently, that he may have the discerning
of them, or come to an acquaintance with them. Those, therefore, by whom
they are neglected do both despise their duty and forsake their own
mercy.

(3.) That we are not able of ourselves thus to
discern them without divine aid and assistance; for the psalmist, who was
wiser than the wisest of us, and who had so earnest a desire after these
things, yet would not trust unto his own reason, wisdom, ability, and
diligence, for the understanding of them, but betakes himself unto God by
prayer, acknowledging therein that it is the especial work of God by
his Spirit to enable us to understand his mind and will as revealed in the
Scripture.

4. There is expressed in the words the act of God
towards us, 130whereby he enableth us to behold, discern, and
understand the wonderful effects of divine wisdom which are treasured up in
the Scripture; which the psalmist prayeth for. This is called his “opening
of our eyes:” גַּל־עֵינַי‎, “Reveal
mine eyes, uncover, unveil mine eyes.” There is a light in the word; all
truth is light, and sacred truth is sacred light; yea, the word of God is
expressly called “light,” Ps. xxxvi. 9,
xliii. 3, cxix. 105. But there is by nature a covering, a
veil, on the eyes of the understandings of all men, so that they are
not able of themselves to behold this light, nor to discern any
thing by it in a due manner. With respect hereunto the psalmist prays that
God would “reveal his eyes.” Revelare is velamentum levare; “to reveal is to take off
the veil or covering.” And this veil is that of our natural darkness,
blindness, and ignorance; whereof we have treated elsewhere.

I see not what is wanting unto the explanation or
confirmation of the position before laid down. The communication of
spiritual light from God is the peculiar work of the Holy Ghost. He is the
immediate author of all spiritual illumination. But hereby alone, or by
virtue hereof, can we know or understand the mind of God in the Scripture,
in such a manner as God requireth us to do; and whosoever hath received the
grace of this divine illumination may do so, so far as he is
concerned, in point of faith or obedience.

The law is the Scripture, the written
word of God. Therein are “wonderful things,” or mysteries of divine
wisdom, contained and revealed. To behold these things, is to
discern and understand them aright with respect unto our own faith and
obedience. This we cannot do without a supernatural act of the
Spirit of God upon our minds, enabling them to discern them and understand
them; these things are in the text ἀναντιῤῥήτως [“indisputably.”] And we hence farther
argue, that which is our duty to pray for spiritual, supernatural
aid to enable us to do, that of ourselves we are not able to
do without that aid and assistance, at least we may do it by virtue of that
aid and assistance; which includes the substance, by just consequence, of
what is pleaded for. But such aid it is our duty to pray for,
that we may understand aright the revelations of the mind and will of God
in the Scriptures, — the only thing to be proved.

There is but one thing which I can foresee that may with
any pretence of reason be objected unto this testimony of the psalmist in
particular; and this is, that he speaks of the times and writings of the
Old Testament. “Now, it is confessed that there was in them a
darkness and obscurity, and such as needed new
revelations for the understanding of them; but since all things
are ‘brought to light by the gospel,’ there is no need of any special aid
or assistance of the Holy Spirit, by supernatural illumination,
for the understanding 131of them.” In answer hereunto I shall
consider the discourse of the apostle wherein he stateth this whole matter:
2 Cor. iii. 13, 14,
16–18, “And not as Moses, which put a veil over his face, that
the children of Israel could not steadfastly look to the end of that which
is abolished: but their minds were blinded: for until this day remaineth
the same veil untaken away, in the reading of the Old Testament; which is
done away in Christ … Nevertheless when it shall turn to the Lord” (or,
they be turned unto the Lord) “the veil shall be taken away. Now the Lord
is that Spirit: and where the Spirit of the Lord is, there is liberty. But
we all with open face behold as in a glass the glory of the Lord.”

When Moses had received the revelation of the law
from God, “his face shone,” Exod. xxxiv.
29; for there were wonderful things contained in that revelation
with respect unto Jesus Christ, — he was in them all, and the end of them
all. The whole ministry of Moses was but a testimony given unto the things
that were afterward to be spoken concerning him, as the apostle
declares, Heb. iii. 5.

On the receipt of this revelation “his face shone,” because
there was a light, a lustre, a glory, in the things revealed unto him, and
by them reflected on his ministry, which was so represented. Nevertheless,
this light did not shine immediately into the hearts and minds of
the people. They did not see or discern the glorious and “wonderful
things” that were in the law; for there was a double veil or
covering that hindered them, — one that was put on Moses’ face,
another that was on their own hearts. Some dark apprehensions and
glances of light they had, but “they could not look steadfastly unto the
end of that which was to be abolished;” they could not comprehend the truth
concerning Christ, which was the substance and end of the law.

The first veil, that which was on the face of
Moses, was the obscurity of the instructions given them, as wrapped up in
types, shadows, and dark parables. This they could not
see through, so as clearly to discern the “wonderful things” contained in
and under them. This veil is quite taken off in the revelation or
doctrine of the gospel, wherein “life and immortality are brought
to light,” and the wonderful things of the mystery of God in Christ are
fully declared and plainly expressed. Herein, therefore, it is
acknowledged that there is a great difference between those under the
Old Testament and those under the New.

But, saith the apostle, there is another veil, a veil
upon the heart. And hereof he declareth two things:— 1. That this
veil is done away only in Christ; and, 2. That therefore it is not
taken away from any but those who are converted unto God. This is
the covering of ignorance, darkness, blindness, that is on men by
nature. The former 132veil is taken away by
the doctrine of the gospel; this latter is to be removed only by
an effectual work of the Spirit of Christ, in the conversion of
the souls of men unto God.

And two things do ensue on the removal of this double
veil:— 1. That as unto the doctrine itself concerning the mystery of
God in Christ, it is no more represented unto us in types,
shadows, and dark parables, but in the clear glass of the
gospel, whereon the glory of Christ is reflected. Hereby the
veil is taken off from the face of Moses. 2. That we have
πρόσωπον ἀνακεκαλυμμένον, an “open,
uncovered face,” or, as the Syriac reads it, a “revealed eye,” whereby we
are enabled to discern the wonderful mysteries of God so revealed. This
ensues on the taking away of the second veil of darkness and
blindness, which is on the hearts of all by nature.

The removal and destruction of this double veil by
the Spirit and grace of the gospel is that which is prophesied of,
Isa. xxv. 7, “He will destroy in this
mountain the face הַלֹּוט הַלֹּוט‎,
of the covering covered,” or the double veil, “that is on the face of all
people, and וְהַמּסֵּכָה הַנְּסוּכָה‎, the veil veiled over all
nations.”

This being the design of the discourse of the apostle, it
is evident that although there be a difference between them under the
Old Testament and us as to the veil that was on the
face of Moses, which is destroyed and removed by the doctrine
of the gospel, yet there is none as to the veil which is on
the hearts of all by nature, which must be removed by the Holy
Spirit, or we cannot “with open face behold the glory of the
Lord,” — the thing which the psalmist prayeth for in the place insisted on;
that is, that God by his Spirit would more and more renew his mind, and
take away his natural darkness and ignorance, that he might be able to
behold, perceive, and understand the mind of God as revealed in the
Scripture. And if any shall suppose or say, that for their part they need
no such especial aid and assistance to enable them to
understand the mind of God in the Scripture, which is sufficiently exposed
to the common reason of all mankind, I shall only say at present, I am
afraid they do not understand those places of Scripture where this
aid and assistance is so expressly affirmed to be
necessary thereunto.

But the meaning of the psalmist will the better appear if
we consider the communication of the grace which he prayed for unto others.
This is expressed, Luke xxiv.
45, “Then opened he their understanding, that they might
understand the Scriptures;” — a needless work if some men may be believed;
but our Lord Jesus Christ thought not so. The truths concerning him were
revealed in the Scripture, that is, in the law, and the prophets, and the
psalms, verse 44. These they read, these
they were instructed in, these were preached unto them every Sabbath-day;
and probably they were as 133well skilled in the literal
sense of Scripture propositions as those who pretend highest amongst
us so to be. Howbeit they could not understand those “wonderful things” in
a way of duty, and as they ought to do, until the Lord Christ “opened their
understandings” There was needful unto them an immediate gracious act of
his divine power on their minds to enable them thereunto; and I cannot yet
much value those men’s understanding of the Scripture whose
understandings are not opened by the Spirit of Christ.

If we need the opening of our understandings by an
act of the power and grace of Christ, that we may understand the
Scriptures, then without it we cannot so do, namely, so as to believe
and yield obedience, according unto our duty. The consequence is evident;
for if we could, there was no need of this act of Christ towards those
disciples, who were not destitute of any rational abilities
required in us thereunto. And the act of Christ in “opening their
understanding” is openly distinguished from the proposition of the doctrine
of the Scripture unto them. This was made two ways:— first, In the
Scripture itself; secondly, In the oral discourse of our Saviour
upon it. Distinct from both these is that act of his whereby he “opened
their understanding, that they might understand the Scriptures.”
Wherefore, nothing but a real internal act of grace, in the
illumination of their minds, can be intended thereby; the nature whereof
shall be farther explained afterward.

But there is an eminent place that must be pleaded
distinctly to this purpose: Eph. i.
17–19, “That the God of our Lord Jesus Christ, the Father of
glory, may give unto you the Spirit of wisdom and revelation in the
knowledge of him: the eyes of your understanding being enlightened; that ye
may know what is the hope of his calling, and what the riches of the glory
of his inheritance in the saints, and what is the exceeding greatness of
his power to us-ward who believe.”

This is the whole of what we would assert, and nothing
else. And if men would acquiesce by faith in what is here declared, we
[would] need to plead this cause no farther, for the words and
expressions of the truth here used are more emphatical unto a
spiritual understanding than any others we can find out; and I shall only
show in the opening of them how our position and sense are contained in
them. And, —1. What the apostle doth here for others, it is unquestionably
our duty to do for ourselves. We are, then, to pray that God would
enable us by his Spirit to know and understand his mind and will as
revealed in the Scripture. This, therefore, without especial aid and
assistance from him by his Spirit, we cannot do. And the aid he
gives us consists in the effectual illumination of our minds, or
the enlightening of the eyes of our understandings. These things are 134plain, and not liable, as I suppose, to any exception; and these
are all we plead for. Let them be granted without any other distinctions
or limitations but what the Scripture will justify, and there is an end of
this difference. But some particular passages in the words may be
considered, for the better understanding and farther confirmation of the
truth contained therein:—

1. It is a revelation that the apostle prays for,
or a Spirit of revelation to be given unto them. This greatly
offends some at first hearing, but wholly without cause; for he understands
not a new immediate external revelation from God. Believers are
not directed to look after such revelations for their guide. Ever since
the Scripture was written, the generality of the church was obliged to
attend thereunto alone, as their only rule of faith and obedience. And
although God reserved unto himself a liberty under the Old Testament, and
until the completing of all the books of the New, to add new
revelations as he pleased, yet he always bound up the faith and
obedience of the present church unto what he had already revealed.
And he hath now, by the Spirit of his Son, put an end unto all expectation
of any new, of any other revelations, wherein the faith
or obedience of the church should be concerned; at least, we take it for
granted in this inquiry that infallible inspirations in the
discovery of things not before revealed are ceased in the church. Nor do
the Papists extend their infallibility thereunto, but
only unto things already revealed in the Scripture or tradition. What some
among ourselves do ascribe of this nature unto their light, I do
not well know, nor shall now inquire.

But there is an internal subjective revelation,
whereby no new things are revealed unto our minds, or are not
outwardly revealed anew, but our minds are enabled to discern the
things that are revealed already. All the things here mentioned by the
apostle, which he desires they might understand, were already
revealed in the Scriptures of the Old Testament, and the New that were then
written, and the infallible declaration of the gospel in the preaching of
the apostles. But there was a new work of revelation required in and unto
every person that would understand and comprehend these things in a due
manner; for ἀποκάλυψις, or
“revelation,” is the discovery of any thing, whether by
the proposal of it unto us, or the enabling of us to
discern it when it is so proposed. In the first sense it is used,
Rom. xvi. 25; 2 Cor. xii. 1, 7;
Gal. i. 12,
ii. 2; — in the latter, Luke ii.
32; Eph. i.
17, 18. As when God opened the eyes of the servant of Elisha,
on the prayer of his master, to see the horses and chariots of fire that
were round about him, 2 Kings vi.
17; they were not brought thither by the opening of his eyes,
only he was enabled to discern them, which before he could not do: or, as
135when any one maketh use of a telescope to behold
things afar off, no object is presented unto him but what was really in the
same place before; only his visive faculty is assisted to discern
them at that distance, which without that assistance it could not reach
unto. And the Holy Spirit is here called “The Spirit of revelation”
causally, as he is the author or principal efficient cause of it.
So in his communication unto the Lord Christ himself, he is called “The
Spirit of wisdom and understanding, the Spirit of counsel and might, the
Spirit of knowledge and of the fear of the Lord;” that should “make him of
quick understanding in the fear of the Lord,” Isa.
xi. 2, 3.

2. What the psalmist, in the place before insisted on,
calleth in general נִפְלָאוֹת‎,
“wonderful things,” the apostle expresseth in particular, and distributes
them under sundry heads, as they were more clearly revealed in the gospel.
Such are, “The hope of God’s calling,” “The riches of his glory,” and “The
exceeding greatness of his power in them that do believe.” These are some
of the principal and most important mysteries of the gospel. No other
understanding can we have of these things but only as they are
revealed therein, or of the revelation of them. And in the manner
of his expression he declares these things to be “wonderful,” as the
psalmist speaks; for there is in them πλοῦτος
τῆς δόξης, “the riches of glory,” — which is beyond our
comprehension. So he expressly affirms that it is ἀνεξιχνίαστος, Eph. iii.
8, “past all investigation” or search; the same word that he
useth to set forth the ways of God, when his design is to declare them
wonderful, or the object of our admiration: Rom. xi. 33, “O the depth of the
riches both of the wisdom and knowledge of God! how unsearchable are his
judgments, and his ways past finding out!” And there is in them ὑπερβάλλον μέγεθος, “an exceeding” or
inexpressible “greatness of power.”

Such are the things that are proposed unto us in the
Scripture. And the principal reason why some men judge it so easy a matter
to understand and comprehend by the innate abilities of their own
minds the revelations that are made in the word of God unto us, is because
they do not apprehend that there is any thing wonderful, or truly
great and glorious in them. And, therefore, because they cannot raise
their minds unto a comprehension of these mysteries as they are in
themselves, they corrupt and debase them to suit them unto their own low,
carnal apprehensions: which is the principle that works effectually in the
whole of Socinianism; for grant that there are such “wonderful
things,” such mysteries, in the gospel as we plead, and the men of that
persuasion will not deny but that our minds do stand in need of a heavenly
assistance to comprehend them aright, for they deny them for no other
reason but because their reason cannot comprehend them.

1363. Concerning these things so revealed in the
word, the apostle prays for these Ephesians that they might know
them; as also, he expresseth the way whereby alone they might be
enabled so to do: Εἰς τὸ εἰδέναι ὑμᾶς,
— “That ye might have a sight, perception, or understanding of them.” This
he denies a natural man to have, or that he can have; he “cannot
know them,” 1 Cor. ii. 14. It is true, it may be
said he cannot know them unless they are clearly and fairly
proposed unto him; no, nor then neither by the light and power of his own
natural faculties. He cannot do so by the use of any outward means alone.
It is futilous [vain] to imagine that the apostle intends only that a
natural man cannot know things that are never proposed unto him,
which is neither weakness nor discommendation; for neither can the
spiritual man so know any thing.

Because it is thus with men by nature, therefore doth the
apostle so earnestly pray that these Ephesians might be enabled to
understand and know these things: and he doth it with an unusual solemnity,
invocating the “God and Father of our Lord Jesus Christ, the Father of
glory;” which argues both a great intension of spirit in him, and great
weight laid upon the matter of his request.

But what reason is there for this earnestness? what is
wanting unto these Ephesians? what would he yet have for them? were they
not rational men, that had their eyes in their heads as well as
others? nay, were not many of them learned men, and skilled in all the
“curious arts” of those days? for here it was that so many upon their first
conversion burnt their books to the value of “fifty thousand pieces of
silver,” Acts xix. 19. Probably they were
many of them very knowing in the new and old philosophy. Had they
not the Scripture also; that is, all the books of the Old Testament, and
those of the New which were then written? Did not the apostle and others
preach the doctrine of the gospel unto them, and therein the things which
he here mentioneth? He declareth and expressly testifieth that he did,
Acts
xx. 20, 27. Speaking unto these very persons, that is, the
leaders of them, he saith, “I have kept back nothing that was profitable
unto you, but declared unto you all the counsel of God,” — namely, “what is
the hope of his calling, and what the greatness of his power.” Were not
these things sufficiently revealed, and clearly proposed unto them? If
they were not, it was because the apostle could not so reveal and
propose them, or because he would not. If he could not,
then he prays that that might be revealed unto them which was not so to
him, or that they might learn what he could not teach them; which
is foolish and impious to imagine. If he would not, then he prays
that they may know that which he would not teach them, but which he could
easily have so done; which is equally foolish to suppose. What, therefore,
do they yet lack? what 137is yet farther needful that they might
know and understand these things? for we must know that we understand no
more of the mind of God in the revelations that he makes unto us than we
understand of the things themselves that are revealed by him.

I am persuaded that these Ephesians were generally as
wise, and some of them as learned, as any in our days,
let them have what conceit of themselves they please. Yet grant some of
ours but thus much, that they have their wits about them and the use of
their reason, and let them have the things of the gospel, or the doctrines
of it, rationally proposed unto them, as they are in the Scripture, and
they defy the world to think that they yet want any thing to enable them to
know and rightly to understand them. “To fancy any thing else to
be necessary hereunto is fanatical madness; for what would men
have? what should all them? Are not the doctrines of the gospel highly
rational? are not the things of it eminently suited unto the
reason of mankind? are not the books of the Scripture written in a
style and language intelligible? Is there any thing more required
unto the understanding of the mind of any author but to conceive the
grammatical sense of the words that he useth, and the nature of
his propositions and arguings? And although St Paul, as some say, be
one of the obscurest writers they ever met with, yet surely by these
means some good shift may be made with his writings also. It is,
therefore, canting and nonsense, a reproach to reason and
Christian religion itself to think that this is not enough to enable men to
understand the mind of God in the Scriptures.”

Well, be it so, at present, as unto the highly rational
abilities of some persons. It cannot be denied but that the apostle
judged it necessary that these Ephesians should have the special aid of
the Spirit of God unto this end, which he prayeth for; and we may be
excused if we dare not think ourselves better than they, nor to have a
sufficiency of learning, wisdom, and reason above others, or less to heed
prayers of this nature than they did. And we find that the apostle
reneweth his prayer for them again unto the same purpose with great
fervency, Eph. iii.
14–19. All the difference ariseth from hence, that the apostle
judgeth that over and above the utmost exercise of our natural faculties
and abilities, in the use of outward means, that we may know the mind of
God in the Scripture, wherein these Ephesians were not wanting, it is
necessary that the “eyes of our understanding” should be spiritually opened
and “enlightened;” — but other men, it seems, think not so.

But if men should be allowed to suppose that our minds were
no way vitiated, depraved, or darkened by the fall, — which supposition is
the sole foundation of these assertions, — yet it is most irrational to
imagine that we can comprehend and understand the mysteries of 138the gospel without especial spiritual
illumination; for the original light and abilities of our minds were
not suited or prepared for the receiving and understanding of them, for
neither their being nor revelation was consistent with the state of
integrity. Wherefore, although our minds should be allowed to be as wise
and perspicacious with respect unto that natural knowledge of God and all
that belongs unto it which was proposed unto us or necessary for us in the
state of nature, yet would it not follow that we are able to discern the
mysteries of grace when proposed unto us. The truth is, if our
minds be not corrupted or depraved, there is no need of the gospel or its
grace; and if they are, we cannot understand the mind of God therein
without especial illumination.

But it may be said, “That these things are consistent; for
notwithstanding men’s rational abilities and the use of means, yet
it is meet that they should both pray for themselves, and that others,
whose duty it is, should pray for them also. It is so, that they may be
diligent in their inquiries, and obtain the blessing of God
upon their diligence. But this doth not prove at all that they are
not able of themselves to apprehend and know the mind and things
of God in the Scripture, or that any thing is wanting in them or to them
which is absolutely necessary thereunto.”

I answer, that on these suppositions there is indeed
nothing wanting but that which the apostle moreover prayeth for, which is
none of them; and if that be not also requisite unto this end, his prayer
is vain and useless. That men be diligent in the discharge of their duty
herein, and that they may have the especial blessing of God thereon, are
here supposed, and we shall speak unto them afterward. These are not the
things that the apostle here prayeth for, but that God would give them the
“Spirit of wisdom and revelation, to enlighten the eyes of their
understanding,” that they may know them, as shall be immediately declared.
And, indeed, I understand not how this prayer can be suited unto the
principles of any who deny the necessity of this internal spiritual aid.
For they cannot but think it strange to pray for a “Spirit of wisdom and
revelation” to be given unto their whole congregations, — which
were a dangerous way, fitted to make them wiser than their teachers; and
for themselves, besides using diligence, and praying for a blessing on
their diligence, they disavow any farther concernment in this matter.

4. The thing in especial prayed for, in order unto the end
proposed, is, “that the eyes of our understandings may be enlightened.”
This is the same which the psalmist prayeth for in the place before
insisted on, that “God would open his eyes;” and it is the internal
work of illumination that is intended. Now, although the main force
of the argument depends on these words, yet shall I not 139insist
here upon them, because I must speak somewhat more in particular unto the
nature of this work afterward. Besides, what is that darkness which is
here supposed to be on our minds or understandings, what is its nature,
efficacy, and power, how it is taken away and removed, what is the nature
of that spiritual light which is communicated unto us in and for the
removal thereof, I have at large elsewhere declared.148148 See his treatise on the
Holy Spirit, book iii. chap iii. vol. iii. of his works. — Ed. All that at present
I shall observe from these words is, in general, that there is an
especial work of the Spirit of God, in the enlightening the eyes of our
understandings, necessary unto our discerning of the mysteries of the
gospel in a due manner; which was to be proved.

5. What is declared concerning the author of this work in
us, or the principal efficient cause of it, doth farther confirm the same
truth; and this is the Holy Spirit, “That he would give unto you
the Spirit of wisdom and revelation.” That the Holy Spirit is the
immediate author of all supernatural effects and operations in us hath been
elsewhere proved at large; and what he is promised or given in the gospel
so to effect is not any thing that is in our own power. Wherefore, the
ascription of the communication of this ability unto the Holy
Ghost is a sufficient evidence that we want it in ourselves. And all
things here affirmed concerning the manner of his communication unto us,
and his properties as communicated, do evidence the nature and evince the
truth of the work ascribed unto him. As for the first, it is by the
grant, donation, or free gift of God the Father: Eph. iii. 17, “That the God of our
Lord Jesus Christ, the Father of glory, would give unto you.” God is
called “The King of glory,” Ps. xxiv. 7,
8, and “The God of glory,” Acts vii.
2, with respect unto his own glorious majesty; but he is “The
Father of glory” as he is the eternal spring and cause of all glory unto
the church. And these titles are prefixed unto this grant or the request
of it, “The God of our Lord Jesus Christ, the Father of glory,” to intimate
that it proceeds from his relation unto us in Christ, with that love and
bounty wherein he is the cause of all grace and glory unto us. Wherefore,
receiving this Spirit by free donation, as we do, Luke xi. 13, all that we receive
from him and by him, we have it by the way of free gift or
donation also. Therefore is this ability of understanding the
Scripture, and the mysteries of the truth contained therein, a mere
free gift of God, which he bestows on whom he will. So our
Saviour told his disciples, “It is given unto you to know the mysteries of
the kingdom or heaven, but to them” (to others) “it is not given,”
Matt. xiii. 11, who yet heard his
words and understood the literal sense of the propositions used by him as
well as the disciples did. Whoever, therefore, hath this ability to know
the 140mysteries of the gospel, he hath it by free gift
or donation from God. He hath received it, and may not boast as if it were
from himself, and that he had not received it, as the apostle speaks,
1 Cor. iv. 7.

Again, the properties ascribed unto him, as thus
communicated for this end, are “wisdom and
revelation.”

He is the “Spirit of wisdom.” So in the communication of
him in all fullness unto the Lord Jesus Christ, the head of the church, he
is called “The Spirit of wisdom and understanding,” Isa. xi.
2, and that because he was to make him of “quick understanding
in the fear of the Lord,”
verse 3. He is a “Spirit of wisdom”
essentially in himself, and casually or efficiently unto others;
and these things do mutually demonstrate each other. That he is the cause
of all wisdom in others, is a demonstration that he is essentially
wise in himself; for “he that planted the ear, shall he not hear? he that
formed the eye, shall he not see?” And because he is essentially wise, he
must be the author of all wisdom unto others; for all good must come from
that which is infinitely, eternally, unchangeably so, James i. 17. He is, therefore, called
“The Spirit of wisdom” on both these accounts, — as he is
essentially so in himself, and as he is the efficient
cause of all wisdom unto others; and it is in the latter way
immediately that he is here so termed. And this property is peculiarly
ascribed unto him, as thus given unto us to “open our eyes,” with respect
unto the work which he is to do; for wisdom is required hereunto, — that
wisdom which may deliver us from being really fools ourselves, and
from judging the things of God to be folly.

There is a wisdom required hereunto: “Who is wise, and he
shall understand these things? prudent, and he shall know them? for the
ways of the Lord are right,
and the just shall walk in them: but the transgressors shall fall therein,”
Hos. xiv. 9. Want of this wisdom is
the cause that wicked men take offence at and dislike the ways of God,
because they do not, spiritually understand them, and so cast themselves
into destruction. And it is of the same things that the prophet affirms,
that “none of the wicked shall understand, but the wise shall understand,”
Dan. xii. 10. And it is called “The
wisdom of the just,” Luke i.
17.

This wisdom is not in us by nature. Men are naturally
“wise in their own conceit;” which if continued in is a hopeless frame of
mind, Prov. xxvi. 12: and in nothing doth
it more evidence itself than in apprehensions of their own ability to
comprehend spiritual things, and in their contempt of what they do not so
as folly, 1 Cor. i.
18, 23. And with respect hereunto doth the apostle give that
advice unto us as our duty, “Let no man deceive himself. If any man among
you seemeth to be wise in this world, let him become a fool, 141that he may be wise,” 1 Cor. iii.
18. This is a matter wherein men are very apt to deceive
themselves, even to conceit themselves wise, and to trust thereunto in the
things of God; whereof alone he there treats. Whereas, therefore, the
especial promise of God is, to teach the meek and the
humble, there is nothing that sets men at a greater distance from
divine instruction than a proud conceit of their own wisdom, wit, parts,
and abilities. Wherefore, this wisdom, which is the daughter of natural
darkness and the mother of proud spiritual ignorance, the Spirit of wisdom
freeth the minds of believers from, in the way that shall be afterward
declared; and therein is he unto us a “Spirit of wisdom.” Moreover, he
gives us that “wisdom which is from above,” which we are directed to “ask
of God,” James i. 5. Without this wisdom, which
he works in us, no man can understand the wisdom of God in the mystery of
the gospel; whoso is thus made wise shall understand these things, and none
else. There is, therefore, a gift of spiritual wisdom and
understanding necessary hereunto, that we may discern the “wonderful
things” that are in the word of God. To whom this is not given, they know
not the mysteries of the kingdom of heaven. Let men please or pride
themselves whilst they will in their own wisdom and learning, and explode
the consideration of these things in our inquiries after the mind of God,
the meanest believer who hath received this wisdom from above, according
unto the measure of the gift of Christ, knoweth more of the mind of God in
a due manner than they do.

When our Lord Jesus Christ affirmed that he came into the
world “that they which see not might see,” or to communicate spiritual,
saving light unto the minds of men, the Pharisees, who had great
apprehensions of their own wisdom and understanding in the law,
replied with scorn, “Are we blind also?” John ix. 39, 40. It proved no
otherwise, and that to their eternal ruin. Yet do I not judge all them to
be practically blind who do not doctrinally own the
receiving of this wisdom and light from above; for although we make not
ourselves to differ from others, nor have any thing in a way of spiritual
ability but what we have received, yet are some apt to glory as if
they had not received, as the apostle intimates, 1 Cor. iv.
7. Wherefore, the Holy Spirit, as given unto us, is said to be
a “Spirit of wisdom,” because he maketh us wise, or worketh wisdom
in us. This wisdom we have not of ourselves; for to suppose it, renders
the word of God of none effect. And this spiritual wisdom, thus to be
bestowed upon us, thus to be wrought in us, is necessary, that we may know
the mysteries of the gospel, or understand the mind of God therein; which
is all that we plead for.

I have insisted the longer upon this testimony, because the
whole of what we assert in general, in the nature, causes, and effects of
it, 142is fully declared therein. And this was the way whereby
they of old came to understand divine revelations, or the mind of God as
revealed in the Scripture. If others, who seem to scorn all mention of the
teaching of the Holy Ghost, have found out a course more expedite
unto the same end, it is what I understand not nor do desire to participate
in.

148 See his treatise on the
Holy Spirit, book iii. chap iii. vol. iii. of his works. — Ed.